<strong>Notes</strong> <strong>from</strong> <strong>the</strong> <strong>Underground</strong>your thinking, and indeed mine, too, of course, be an obscurantistor an absolute madman: would not he? But, youknow, this is what is surprising: why does it so happen thatall <strong>the</strong>se statisticians, sages and lovers of humanity, when<strong>the</strong>y reckon up human advantages invariably leave out one?They don’t even take it into <strong>the</strong>ir reckoning in <strong>the</strong> form inwhich it should be taken, and <strong>the</strong> whole reckoning dependsupon that. It would be no greater matter, <strong>the</strong>y would simplyhave to take it, this advantage, and add it to <strong>the</strong> list. But <strong>the</strong>trouble is, that this strange advantage does not fall underany classification and is not in place in any list. I have afriend for instance …. Ech! gentlemen, but of course he isyour friend, too; and indeed <strong>the</strong>re is no one, no one to whomhe is not a friend! When he prepares for any undertakingthis gentleman immediately explains to you, elegantly andclearly, exactly how he must act in accordance with <strong>the</strong> lawsof reason and truth. What is more, he will talk to you wi<strong>the</strong>xcitement and passion of <strong>the</strong> true normal interests of man;with irony he will upbraid <strong>the</strong> shortsighted fools who donot understand <strong>the</strong>ir own interests, nor <strong>the</strong> true significanceof virtue; and, within a quarter of an hour, without any sud-Dostoyevskyden outside provocation, but simply through something insidehim which is stronger than all his interests, he will gooff on quite a different tack—that is, act in direct oppositionto what he has just been saying about himself, in oppositionto <strong>the</strong> laws of reason, in opposition to his own advantage, infact in opposition to everything … I warn you that my friendis a compound personality and <strong>the</strong>refore it is difficult to blamehim as an individual. The fact is, gentlemen, it seems <strong>the</strong>remust really exist something that is dearer to almost everyman than his greatest advantages, or (not to be illogical) <strong>the</strong>reis a most advantageous advantage (<strong>the</strong> very one omitted ofwhich we spoke just now) which is more important and moreadvantageous than all o<strong>the</strong>r advantages, for <strong>the</strong> sake of whicha man if necessary is ready to act in opposition to all laws;that is, in opposition to reason, honour, peace, prosperity—in fact, in opposition to all those excellent and useful thingsif only he can attain that fundamental, most advantageousadvantage which is dearer to him than all. “Yes, but it’s advantageall <strong>the</strong> same,” you will retort. But excuse me, I’llmake <strong>the</strong> point clear, and it is not a case of playing uponwords. What matters is, that this advantage is remarkable20
<strong>Notes</strong> <strong>from</strong> <strong>the</strong> <strong>Underground</strong><strong>from</strong> <strong>the</strong> very fact that it breaks down all our classifications,and continually shatters every system constructed by loversof mankind for <strong>the</strong> benefit of mankind. In fact, it upsetseverything. But before I mention this advantage to you, Iwant to compromise myself personally, and <strong>the</strong>refore I boldlydeclare that all <strong>the</strong>se fine systems, all <strong>the</strong>se <strong>the</strong>ories for explainingto mankind <strong>the</strong>ir real normal interests, in order thatinevitably striving to pursue <strong>the</strong>se interests <strong>the</strong>y may at oncebecome good and noble—are, in my opinion, so far, merelogical exercises! Yes, logical exercises. Why, to maintain this<strong>the</strong>ory of <strong>the</strong> regeneration of mankind by means of <strong>the</strong> pursuitof his own advantage is to my mind almost <strong>the</strong> samething … as to affirm, for instance, following Buckle, thatthrough civilisation mankind becomes softer, and consequentlyless bloodthirsty and less fitted for warfare. Logicallyit does seem to follow <strong>from</strong> his arguments. But manhas such a predilection for systems and abstract deductionsthat he is ready to distort <strong>the</strong> truth intentionally, he is readyto deny <strong>the</strong> evidence of his senses only to justify his logic. Itake this example because it is <strong>the</strong> most glaring instance of it.Only look about you: blood is being spilt in streams, and inDostoyevsky<strong>the</strong> merriest way, as though it were champagne. Take <strong>the</strong>whole of <strong>the</strong> nineteenth century in which Buckle lived. TakeNapoleon—<strong>the</strong> Great and also <strong>the</strong> present one. Take NorthAmerica—<strong>the</strong> eternal union. Take <strong>the</strong> farce of Schleswig-Holstein …. And what is it that civilisation softens in us?The only gain of civilisation for mankind is <strong>the</strong> greater capacityfor variety of sensations—and absolutely nothing more.And through <strong>the</strong> development of this many-sidedness manmay come to finding enjoyment in bloodshed. In fact, thishas already happened to him. Have you noticed that it is <strong>the</strong>most civilised gentlemen who have been <strong>the</strong> subtlestslaughterers, to whom <strong>the</strong> Attilas and Stenka Razins couldnot hold a candle, and if <strong>the</strong>y are not so conspicuous as <strong>the</strong>Attilas and Stenka Razins it is simply because <strong>the</strong>y are sooften met with, are so ordinary and have become so familiarto us. In any case civilisation has made mankind if not moreblood-thirsty, at least more vilely, more loathsomely bloodthirsty.In old days he saw justice in bloodshed and with hisconscience at peace exterminated those he thought proper.Now we do think bloodshed abominable and yet we engagein this abomination, and with more energy than ever. Which21
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